Yishuv

So if it's not worth the bus fare for the ani to get to your neighborhood to collect the leket, so no ani is going to ever come to collect it, you don't have to leave it for animals to take.

So they ask him, it says, while it's still in the Goren, outside of the city, it's still in the... on the threshing floor, that you don't have to bring, you don't have to be matriach to bring the truma to the Kohen from the Goren to the city, from the Midbar to the Yishuv.

The Kohen's responsibility is to go to the Goren and get his truma.

And if there is no Kohen there, then the Bailon can rent a uh a car rent a para to carry the truma and will bring it to the to the city until he finds a cohen that uh to give it to because if he leaves the truma in the garden or in the midbar even though it's the coin's responsibility to get it there but it's ultimately going to get destroyed and the horror that the same should be true by medicine that if there are no a name to take it so it is the onion's responsibility to come to your field but if there's no money to take it, so you should have to pay to transport it back to the city, against Rav Sheshes, who says you could just take it for yourself, because why should you leave it out there for the birds? So it says, Now the Din of Shuma is totally different, because as long as you're not Maphish to Shuma, all of your grain is going to be Aser, it's all going to be Tevel.

Yiddish was in the mix, too.

The Yishuv, the pre-state Jewish community, actively suppressed Yiddish in some contexts.

There were Yiddish theaters that got pressured, Yiddish newspapers that struggled.

The suppression is real, and it's documented.

In chapter one, we are going to meet a prophet of disaster and a one-armed war hero and see how their collaboration resulted in the first armed Jewish battalion since the Bar Kokhba revolt between the years of one thirty-two and one thirty-five of the Common Era.

In chapter two, we're going to discuss the tension between Yishuv leadership, that's the, you know, the settlement leadership before the state of Israel, and the farmers of the North, as the attacks on their settlements grew more frequent.

In chapter three, we are going to outline the events of March first, nineteen twenty, the day of the battle at Tel Hai.

And in chapter four, we'll talk about how the myth of Tel Hai exploded through the Yishuv.

We'll explore the way this moment changed the trajectory of modern Jewish history, and continues to resonate today.

So stay focused, my friends.

By 1914, Jabotinsky had correctly diagnosed that all it would take was one good battle to finish the Ottoman Empire off, leaving its former territories wide open for the taking.

Jabotinsky was no fool.

Okay? So just check it with your parents if that's relevant.

Okay? There's a mikvah here in the Yishuv, but I'm sorry to do this to you because unfortunately my kids

I comb through sources like Miriam Shalev's on grassroots political thinking to recover what I call a culture of inquiry in which True belief in ideology gives way to genuine efforts to understand the world better and to understand what's happening around one.

Much more concretely, I also trace a shift, quite a dramatic shift, I think, in the kind of relationship that many Polish Jews had to Zionism and to the perhaps unique Jewish national community it was shaping in Palestine, the Yishuv.

Between 1932 and 1936, when an unexpected British reopening of Palestine rendered it the world's most open destination for Jewish immigrants, Polish Jewry became, I argue, one of the first Jewries to engage en masse less with Zionism as an idea which one could embrace or criticize than with the Yishuv as a fact and a potential.

Debates about Zionism that had pivoted on issues of identity and ideology became instead for many an inquiry about where Jews, or at least some, or maybe just a few, or maybe just one's children, were most likely to find a chance at a decent life by the mid-1930s.

Finally, my last chapter investigates the painful emergence of new forms of Jewish political rationality defined by emergency, renunciation, and triage.